Stone Use and Engineering: Tools, Structures, and Knowledge of the First Peoples of Victoria
For tens of thousands of years, Indigenous peoples of Victoria used stone not only as a material for tools but also as a foundation for complex engineering and cultural practices. From axes and grinding stones to aquaculture channels and ceremonial arrangements, stone use reflects a deep knowledge of geology, ecology, and cultural continuity. The most significant examples include the Budj Bim stone channels, Wurdi Youang stone arrangement, and widespread quarries that sustained trade and technological advancement.
Stone Tools and Daily Life
Axes and Cutting Implements
Basalt, greenstone, and silcrete were quarried and shaped into durable axes, knives, and scrapers. On Mount William (Wurundjeri Country), greenstone quarries supplied axe heads that were highly valued and traded across southeastern Australia (McBryde, 1978). These tools were essential for woodcutting, building, and food preparation.
Grinding Stones
Large flat stones were used for grinding seeds, tubers (such as murnong/yam daisy), and ochre. The use of grinding stones illustrates the integration of geology with nutrition and cultural practices (Pascoe, 2014).
Stone in Engineering Systems
Stone Channels and Aquaculture
The Budj Bim Cultural Landscape demonstrates large-scale engineering through stone channels, ponds, and weirs designed to farm and trap eels (Anguilla australis). These systems, built from local basalt, are among the world’s oldest known aquaculture systems (UNESCO, 2019).
Stone Fish Weirs
Across Victorian rivers, people used basalt and sandstone rocks to form low walls that directed fish into catchment areas. These constructions parallel examples from Lake Condah and the Barwon River, reflecting regional variations in engineering (Richards, 2011).
Ceremonial and Cultural Stone Structures
Wurdi Youang Stone Arrangement
Located on Wathaurong Country near Little River, this egg-shaped arrangement of basalt stones aligns with solar events, including the equinox and solstices (Norris & Hamacher, 2011). It represents both astronomical knowledge and ceremonial practice.
Stone for Burial and Ceremony
Stone was also used to mark burial sites, create pathways, and define ceremonial spaces. Such arrangements reinforced connection to Country, ancestors, and the cosmos (Clark, 1990).
Trade and Exchange
Stone was a key trade resource. Greenstone axe heads from Mount William have been found hundreds of kilometres away, indicating well-established trade routes (McBryde, 1978). This movement of stone linked communities, spread knowledge, and reinforced social networks.
Impact of Colonisation
· Disruption of Quarrying – Colonial expansion cut off access to quarries and sacred stone sites.
· Environmental Damage – Mining, farming, and construction destroyed many stone arrangements.
· Suppression of Knowledge – Colonial authorities dismissed Indigenous engineering, labelling it “primitive” despite its sophistication (AIATSIS, 2000).
Revival and Recognition
Today, Aboriginal communities are reviving stone knowledge by teaching traditional stone-working skills, protecting quarries, and interpreting ceremonial sites. Recognition of places like Budj Bim (World Heritage, 2019) and Wurdi Youang highlights the enduring cultural and scientific significance of stone use.
Conclusion
Stone was central to Aboriginal life in Victoria, serving as a material for tools, aquaculture, ceremonial structures, and trade. From everyday grinding stones to complex solar-aligned arrangements, stone use demonstrates innovation, resilience, and profound cultural meaning. Colonisation disrupted these practices, but their recognition and revival today reinforce Aboriginal contributions to engineering, astronomy, and cultural heritage.
References
· AIATSIS (2000) Settlement: A History of Australian Indigenous Housing and Culture. Canberra: AIATSIS.
· Clark, I.D. (1990) Aboriginal Languages and Clans: An Historical Atlas of Western and Central Victoria, 1800–1900. Melbourne: Monash Publications.
· McBryde, I. (1978) Wil-im-ee Moor-ring: Or, Where Do Axes Come From? Canberra: Australian Institute of Aboriginal Studies.
· Norris, R. and Hamacher, D. (2011) Astronomical Symbolism in Australian Aboriginal Rock Arrangements. Rock Art Research, 28(1), pp. 99–106.
· Pascoe, B. (2014) Dark Emu: Black Seeds – Agriculture or Accident? Broome: Magabala Books.
· Richards, T. (2011) An Archaeological Study of Gunditjmara Aquaculture. In: Barker, B. et al. (eds.) Archaeology of the Northern Australian Coastline. Brisbane: University of Queensland Press, pp. 83–97.
· UNESCO (2019) Budj Bim Cultural Landscape. World Heritage List. Available at: https://whc.unesco.org/en/list/1577/
Written, Researched and Directed by James Vegter 16/09/2025
Magic Lands Alliance
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Magic Lands Alliance acknowledge the Traditional Owners, Custodians, and First Nations communities across Australia and internationally. We honour their enduring connection to the sky, land, waters, language, and culture. We pay our respects to Elders past, present, and emerging, and to all First Peoples communities and language groups. This article draws only on publicly available